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Volume 23 Issue 1 - Apr-Sep, 2013

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[Page 1]

Newsletter of the

= Bahd international Community

April 2013-September 2013 Volume 25, Issue 1

Inside this issue

page 2,

Perspective: The Roots of Equity, Justice and Prosperity for All

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Averting dimate change needs help from faith- based organizations, says UN official

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Around the world, young people come together to talk about community service

vege LO

The religiously motivated murder of a Bahai in Iran draws condemnation and concern

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PARTNERSHIP Review: Science,

Religion and the Search for x ‘Meaning by

Jonathan Sacks

jJONE COUNTRY

“The earth is but one country, and mankind its citizens” — Baha‘u'llah

“Five Years Too Many” campaign shows global support for imprisoned Baha’is

Jn Faris, the Eiffel Tower was the backdrop foran event on 12 May 2013 caling attention to {ith anniversary of the wrongful imprisonment of seven iranian Baha'i Baders.

global campaign to commemorate the fifth anniversary of the imprisonment of seven Iranian Bahaf leadersled to an outpouring of support and concen for them and other prisoners of conscience in Iran,

Statements calling for the immediate release of the seven came from every continent, issted by government officials, reigiousleaders, human rights activists, and ordinary citizens during 10 daysin May as part of the campaign, which wastitled "Five ‘Years Too Many” Local and national media also gave the campaign — which ran from. 5-15 May 2013 — extensive coverage.

“Our hope is that the government of Iran will understand clearly that the seven. Rahal prisoners, who have been unjustly and wrongfully held for five long years simply for their religious beliefs, have not been forgotten,” said Diane Ala, the Bahét International Community’srepresentative to the United Nationsin Geneva,

Six of the seven Rahat leaderswere arrested on 14 Map 2008 in a series of early morn- ingraidsin Tehran, The seventh had been arrested two months earlier on 5 March 2008,

“After their arrests, the seven leaders—Pariba Kamalabadi, Jamaloddin Khanjani, Afif Naeitni, Saetd Rezaie, Mahvash Sabet, Behrouz Tavekkoli, and Vahid Tizfahmn—were sub- jected to an entirely flawed judidal process, and ultimately sentenced to 20 years impris- ‘nent, the longest of any current prisoners of conscience in Iran,

Among the mostnotable expressions of concern was a joint statement by four UN hu- ‘man rights experts which said thatthe seven are held solely because of ther religious beliefs and thet Iran’ treatment of rligiousmninorities violates intern tional aw. [Seepage 14]

Campaign, continued on pages [Page 2]PERS PECT 1

v

3

The Roots of Equity, Justice and Prosperity for All

IN BRIEF

As awareness of the oneness of humanity pervades human consciousness and social structures, development ceases to be something

one group of people does for the benefit of another.

All individuals must be engaged ina common enterprise of development, and work shoulder to shoulder to contribute to the development of the whole.

Addressing economic disparities, then, will require addressing extremes of wealth in ways that have so far been resisted or declared impractical. Social norms and the laws reflecting them will need to ensure that those who have amassed fortunes share their wealth to provide for the essential needs of the masses and to promote the common weal.

2. | April-September 2013

[Editor’s note: The following perspective is adapted from the Baha'i International Community's recent contribution to

the UN Global Thematic Consultation on “Addressing Inequalities.” The full statement can be read at: http://www. bic.org/statements/beyond-balancing- scales-roots-equity-justice-and-prosper- ity-all |

s deliberations about the Post- 2015 development agenda gain momentum, it is becoming indisputable that the future we want is not a bisected world of haves and have-nots. The effects of social inequalities are apparent on all sides: apathy, alienation, social unrest, vio- lence and the erosion of trust between individuals and the institutions of gov- ernance, to name but a few. The vitality and legitimacy of any vision of devel- opment rests on the degree to which it embodies the highest aspirations of the world’s peoples and the extent to which they play a role in its articulation. But even as we yearn for such a transformation, society remains enmeshed in norms of conflict and competition: political systems are organized as contests for power; legal systems as contests of legal advocacy; economic systems as contests of capital accumulation; and educational systems as contests of intellectual achievement and recognition. Such structures pro- mote separation into opposing groups of “we” and “they”—groups that fight, compete, negotiate, even cooperate across the boundaries of their separ- ateness. These norms exacerbate the many categories of “otherness” that distort human relationships and per- petuate injustice. We propose that humanity is experiencing a transition that can be described as the passage from a collective childhood to our collective

maturity. During this transition, the thoughts and attitudes associated with the period of humanity’s childhood are gradually being uprooted and the structures of a civilization that reflect our adulthood are gradually taking shape. Characterizing this transition is the redefinition of human relationships within the context of a single social body, animated by bonds of mutualism and reciprocity. Such a transition calls for an organic change in the structure of society on an unprecedented scale. It requires that the oneness of human- ity become the operating principle of our collective life.

As awareness of the inescap- able oneness of humanity pervades both human consciousness and the structures of society, a new vision of development begins to emerge—one in which labels of “donors,” “recipi- ents,” “developing” and “developed” have to be re-examined. From this perspective, development ceases to be something one group of people does for the benefit of another. Instead, all individuals, whether materially rich or poor, engage in a common enterprise of development, and all work shoul- der to shoulder—as is their right and responsibility—to contribute to the development of the whole.

Oneness through justice

Viewed through the lens of the oneness of humanity, the principle of justice applies not only to social institutions but also at the level of the individual. At this level, justice can be seen as an evolving moral capac- ity that connects one’s well-being and happiness to that of broader society. The very motivation to respond to the injustices of present-day society and the will to exert ourselves for the bet- terment of others is animated by this [Page 3]moral principle, Justice calls for fair- mindedness in one’ judgments and equity in one’s treatment of others,

At the collective level, justice is the practical expression of the awareness that the well-being of sodety and of the individual are intimately linked and that the welfare of the individual is best secured by advancing the welfare of the whole, A concern for justice helps to curb the tendency to define progress in ways that bestow advantage on the privileged fev, and can blunt tendencies towards partisanship and manipulation of decision-making processes,

Justice requires universal partidpa- tion: all people have both the right to benefit from a materially and morally prosperous society and a commensu- rate responsibility to participate in its construction, If development isto be effective, it must promote the participa- tion of the people in determining the direction of their communities, whether analysing specific problems, attain- ing higher degrees of understanding, exploring possible courses of action, or making collective decisions.

‘The lens of the oneness of human- Kind also shedslight on the wulner- able situation ofnational, ethnic and religious minorities, The imperative of preserving cultural diversity isimplied by this principle: if a just international order isto emerge, then the infinitely varied cultural expressions must be allowed to develop and to interact with one another in ever-changing patterns of collective life

Addressing inequalities

Disparities of income and wealth, though far from the only kind of in- equity, are another aspect of concern in relation to sustainable develop- ment and social harmony, Over 80 per cent ofthe world’s population lives in countries where income differentials are widening, The poorest 40% of the world’s population account for five

pet cent of the global income, Poverty eradication measures, even where finding some measure of success, have failed to address growing disparitiesin income and unprecedented concentra- tions of wealth.

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In Norte del Cauca, Colombia, young people partidpate in a study program designed to encourage them to serve their communities,

The reticence to consider growing concentrations of wealth hasresulted in a dangerous "blind-spot” in devel- opment discourse and policy and has failed to draw the important connec- tion between the extreme wealth of some individuals and groups and the degrading poverty afflicting masses of the world’s population, Resource-rich regions and resource-poor regions can no longer be treated as unrelated phe- nomena but, rather, as characteristics of a global system that selectively bestows advantage on the privileged few, while leaving the masses to make do with a stnall fraction of the world’ resources. ‘The shortcomings witnessed in the economic systems of the 2oth century are, in large part, areflection of the failure of the materialist ideology on which they were founded, Though the productive output of the global <vilization has grown significantly over the past century, the fruits of that production have not "trickled down" to the masses of humanity, Not only has the gap between the wealthy and the poor continued to widen, but the poor have, in many instances, become even poorer in absolute terms, Addressing eomomic disparities, then, willrequire addressing extremes of wealth in ways that have so far been resisted or declared impractical, Social norms and the lawsreflecting them will need to ensure that those who have amassed fortunes share their wealth to provide for the essential needs of the

masses and to promote the common weal. To be sure, a dynamic and creative world economy cannot flourish within an overly restrictive legal onde, But nei- ther can a ust, vibrant, and prospering world dvilization allow some members to accumulate personal fortunes larger than could be spent in a lifetime, while others die from lack of basicnecessities

Laying the foundations for amore equitable future will require the forma- tion of new models of development, prosperity, and economics, These mod- elsmust be shaped by insights arising from a sympsthetic understanding of shared experience and akeen appreca- tion of the central role of relationships between humanity and nature, among individuals and communities, within the family, and between individuals and social institutions.

‘The injustices evidentin the cur- rent global framework will require more than skilful methodologies and technocratic solutions, which have so far failed to alter the basicinequitiesin the way the fruits ofhuman endeavour and prosperity have been distributed. No longer can people of good will be content with the goal of providing for people’sbasieneeds, Only as all mem- bers of the human family are invited to make their contribution to the better- ment of sodety, and only as the distribu- tion and use of resources are arranged in away that permits each to do $0, ill progress against the age-old specter of inequality and inequity be possible.

ApritSepember 206 | 5 [Page 4]

Averting climate change will need help from faith-based organizations, says UN official

Christiana Figueres, Executive Secretary ofthe United Nations Framework Convention on Climate Change (UNFCCO), speaking on 20 September 2018 at the offices of the Bahai Intemational Community. She held

Up 2 piece of paper to illustrate that sustainable development and dimate change ate two sides of the same issue,

IN BRIEF

+ There is still time to reduce greenhouse gases and meet international targets that would help limit global warming, said Christiana Figueres of the UNFCCC, speaking at the Baha‘ International Community offices.

= One key group tobe enlisted are faith-based organizations, who understand the moral dilemma of climate change and its impacts on the poor and others who already produce fewer greenhouse gases.

4 | ApritSeptem ber 2018

EW YORK—The world will need an enormous push from the private sector and civil so detp—induding religious

organizations—if humanity is to make

the transition to a low carbon future and prevent the catastrophic effects of global

‘warming, a top UN offical has sat

Christiana Rigueres, Executive Secretary of the United Nations Framework Convention on Climate Change (UNFCCC), said vil society and, in particular, religious groupshave akey role to playin such a transition, because of the moral dimensions of the imate issue,

“Moral leadership is truly a scarce resource these days,” sald Ms, Figueres during an interview after a talk on 20 September 2013 at the offices of the Baht International Community, "But there isa moral necessity to stand up...and assume responsibility, And I would hope thet the faith-based community would be even more active than itisright now in calling for that moral leadership”

‘Ms, Figueres said the main moral dilemma in the climate issue isthe discrepancy between those who caused the emissions that are responsible for

climate change and those who will feel the main impact of its effects

“Itisno secret that those at the bottom of the pyramid, indepen dently of what country they live in, are the least responsible for having caused greenhouse gas emnissionsin the past” she said, “And yet those atthe bottom of the pyramid are the ones that are al- ready getting it the worst, and certainly will continue to be hit the worst”

"So that is amoral imperative.” satd ‘Ms, Figueres, "We cannot look our- selvesin the mirror and be untouched by the fact that those of tus who enjoy the privileges of moder comfort are doing so at the expense of the qual- ity of life of those at the bottom of the pyramid”

During her talk at a breakfast dialogue on the post-2015 development agenda, Ms, Figueres warmed that there will be catastrophic effects if the international community does not do more to limit the production of green- house gases, which many scientists say have already caused global warming,

“This is a challenge that has economic consequences, poverty consequences, security consequences,

ONE COUNTRY [Page 5]transportation consequences—you name it—the list is long." said Ms, Ragueres, "There is hardly a human en- deavor that is not touched by dimate change?" she satd.

In that light, she satd, the issue of climate change cannot be separated from the current discussions at the United Nations on the post-2015 devel- opment agenda, which seeks to devise new goals for poverty eradication and sustainability to replace the highly regarded Millennium Development Goals (MDGs), which expire in 2015

“You cannot continue to push forward with development without addressing dimate change because climate [change] does have the capac- ity to wipe out everything that we have been able to achieve in developmentin the past 20 years,” she sald.

Post-2015 context

If dimate change is adequately addressed, she said, it will help solve many of the issuesbeing discussed as part of the post-2015 agenda, whether over energy, poverty, health, security, or biodiversity, among other issues,

“Real people do not experience climate change as two separate pro- cesses," she said, referring to the twin tracks at the UN on climate negotia- tions and post-2015 discussions, “This is only an artifical construct that we have created in order to deal with. these issues almost from a theoretical point of view, But the fact isno human being experiences any of the thematic areas or climate separately because this is all part of their lives”

‘Ms, Figueres said there is till time to reduce emissions and meet an in- ternational target of preventing global average temper atures from rising more than 2 degrees centigrade,

“Many reports say that we actually no longer have the possibility of being able to decrease emission to the point where we might enjoy a planet of 2 degrees temper ature rise—that we are heading towardsa planet with a3 or 4 or 6 degree temper ature rise," she said,

“sin fact, we stil have a window of opportunity in which we could, if all efforts are really brought to their

maximum, that we could stay within the two degree limit,” she said, noting that the two degree limit has already been agreed to by 195 nations,

“But the longer we delay, the more costly the two degree limit will be Recattse the more we invest in high carbon tedinology, the more we are locking ourselves into technolo- es that will make adaptation and

resilience and the transformation more and more costly" said Ms, Rigueres, “The breakfast dialogue meeting at which Ms, Figueres spoke wasthe agth in a series of such dialogues on the post-2015 development agenda sponsored by the Baha¥ International Community and the International ‘Movernent ATD Fourth World,

CeepOpey

Rachel Bayani joins Baha‘ International Community office in Brussels

RUSSELS—The Bah Intemational Community has appointed anew representative to head its Brussels office

Rachel Bayant, alawyer who has worked for the United Nations and more recently for the Permanent Representation of Luxembourg to the European Union, joined the Brussels office of the BICin May 201,

“We are delighted to have Rachel Rayani jon the Baht International Community as the representative to the European Union in our Brussels Office.” said Bani Dugal, the prinetpal represen- tative of the BIC to the United Nations,

"Ms, Bayani has substantial experi- ence in government and international relations, with the Luxembourg govern- mentin its work with the EU, and with the United Nations on various missions,

"As the BIC’ representative to the European Union, she will seek mainly to engage with institutions and agencies of the European Union, the Coundil of Europe, civil so ciety and other relevant organizations, fo cus- ing broadly on issues such as gender equality, religious freedom, poverty eradication and human rights, among others” said Ms. Dugal.

Before coming to the BIC, Ms. Rayani had served since 2004 as a justice and home affairs counselor to the Permanent Representation of Luxembourg to the EU, dealing mainly with asylum and migration issues,

Prior to that, she served with the United Nationsin Bo snia-Herzegovina

Rachel Bayani

in several capacities, first working with the UN High Commissioner for Refugees and later for the peacekeep- ing mission there, She also served with the EU's police mission to Bosnia- Herzegovina, Just prior to joining the RIC, she served briefly with the UN good offices mission in Cyprus as part of the peacekeeping effort, dealing with legal affairs,

A citizen of Luxembourg, Ms. Bayani has alaw degree from the University of Sorbonne in Paris and a master’ in international law from Cambridge University, She ismarried andhas one child,

‘Ms, Bayani replaces Sarah Vader, who has moved to Haifa, Israel, where she now servesas Deputy Secretary General in the Baha¥ Internetional Community Secretariat

April Septem ber 2015,

5 [Page 6]a

Role of religion in international development strong and growing, say participants in forum

IN BRIEF

= According to participants in a forum on “Faith, Belief, and Development,” the role of rel in international development is growing as faith- based organizations have an increasing impact.

Such impacts

include gender discrimination

practices”

Positive impacts

include the religious motivation to do good and help others.

BIC representative Ming Hwee Chong (center) was among the participants last month at a forum on *Faith, Belief and Development” at the Université du Québec

en Outaouais in Canada.

6 | April September 2013

ATINEAU, Quebec, Canada—

The worldly practice of

promoting economic progress

is sometimes seen to be at odds with the spiritual goals of religion.

But at a conference in August, academics, practitioners and religious leaders examined the role of religion in international development and concluded that the impact and im- portance of faith-based communities and organizations in development is significant and growing,

Participants in the day-long forum, held 27 August 2013 on the topic of “aith, Belief and Development? of- fered a wide range of perspectives.

On the one hand, there were sug- gestions that religions and religious leaders sometimes hinder develop- ment, as when, for example, the advancement of women is blocked in the name of “traditional practices.”

Others pointed out that religious people and communities have always been front-and-center in development work, whether in charitable efforts like building schools or health clinics or simply in inspiring many develop- ment practitioners to help others.

One thing, however, was agreed upon: that the role of religion must be factored into any development pro- gram or process

“Religion must be mainstreamed within development? said Tamsin Bradley, a senior lecturer in inter- national development studies at the University of Portsmouth, who gave the keynote speech

Religion a moral code

“Religion is important to local people in many developing countries because it forms a lens through which they see and relate to the world and provides a sense of identity and be- longing, Religion also provides a moral code to live by and therefore impacts on decision-making processes and hu- man actions,” said Dr, Bradley.

Assuch, she said, the public and private expression of religion “can be a usefull source of motivation in the achievement of development goals?

Jennifer Henry, executive direc- tor of Kairos Canada, a coalition of Canadian churches working for peace and justice, agreed, saying however that there are a number of ways in which faith-based organizations and development organizations function differently—even though they work for similar goals.

Religions tend to take along term view, she said, whereas development practitioners often operate on more limited time frames

She added, “religious communities know that not everything importantis of this world—whereas development people are preoccupied with this world.” [Page 7]‘The material-spiritual dichotomy in development work was also disaussed by Ming Hwee Chong, a representative ofthe Bahéi International Community to the United Nations,

He suggested that international development efforts were hindered by prevalent conceptions of human nature that, for example, reduced hu- man beingsto an “economic man” that “pursues his self-interestsin a rational, caleulated, and self-maximizing man- net within an arena of competition over scarce resources.”

‘Mr, Chong suggested that an alter- nate view that recognizes an under- lying spiritual reality "that makesit possble for ts to understand and satisfy material needs within appropriate limits, while rising above the exigencies of mere animal existence.”

‘This conception can help practitio- ner sfocus on the expansion of those human capacities and capabilities that vill promote the greatest level of indi- vidual and community empowerment in the long run, he said,

‘The forum was sponsored by the Canadian Asso cation for the Study of International Development and the Canadian Coundil of International Cooperation (CIC), It washdd at Université du Québec en Qutaouais,

The role of religion in Canadian public discourse explored at Montreal conference

Apanel on religion and secularism in Canadian sodety at

ONTREAL—Concerned about the increasing polar- ization between secularists and religious believers,

along with the growing divide between

fundamentalists and more liberal followers of every ideology, religious leaders from across Canadajoined with scholars and publicfiguresto ex- plore the role of religion in amodern and diverse society here in May.

“Bridging the Secular Divide: Religion and Canadian Public Discourse" drew about 150 partici- pants, who sought to reflect on the state of religion in society at large The event was held 27-28 May 201 at ‘McGill University. Its sponsors encom- passed a diversity ofreligious groups in Canada, induding the Canadian Bahaf community,

The discussion was wide ranging, touching on isstes of religious free- dom in a secular society, protecting the rights of minorities, and the role ofreligion in addressing social issues, stich as poverty and inequality, the environment, and education,

Rabbi Lisa Grusheow, in an opening panel discussion, said secularism has a double role: "To protect the rights of religious minorities by guarding seaular space, but also by showing a diversity of religious voicesin our public discourse."

Patrice Bro deur of the University of ‘Montreal said religious communities

McGill University in May. (Photo © Louis Brunet)

sometimes feel pressured by secularism, but “our spiritual principles call on usto transcend victimization discourses...We have a common human identity and we need to start with thisto contextualize our other identities”

Susanne Tamas of the Canadian Bahai community,in another panel, said that asreligious communities seek involvement in the public sphere, they should "regard participation in dis- course asa search for truth rather than an opportunity to persuade others to our views”

“We understand that the purpose of religion is transformation and that the transformation of the individual and society are complementary and inter- dependent processes,” said Ms, Tamas,

‘The keynote plenary of the first day featured a conversation between two prominent publicintellectusals—po- litical philosopher Dantel Weinstock and former Member of Parliament Bill Blaikie, Weinstock asserted that Canadians should be less concerned about the gap between religious and secular thought, and more attentive to the gap between citizens and the pub- lic sphere, "We want everyone involved in making our society better, and we ‘want people speaking in an authentic voice”

Blaikie added, "We need to find solidarity in the contest of diversity; that isthe task before us”

ApilSeptember 2015,

? [Page 8]

Around the world, young people come together to talk about community service

Some 1,150 young people attended

the youth conference in Patna,

India. The conference was one

of 114 held around the world from July to October 2013,

IN BRIEF

= From July through Odober, the worldwide Baha‘t community organized 114 regional youth conferences.

= Drawing more than 80,000 young people, the events promoted a vigorous discussion on how partidpants might commit “to a life of service”

= The meetings sought to inspire youth from diverse backgrounds to consider deeply what it means to look beyond their own concerns and work for the betterment of the world.

8 | ApritSeptem ber 2915,

LAANBAATAR, Mongolia— With temperatures below freezing here for most ofthe year, Mongolians cherish the

short summer, a season for celebrat-

ing and enjoying the good weather,

So it was significant when more than Goo youth from all parts of the country chose to gather in August to discuss what itmeansto be a young person and how they can contribute to the social and spiritual advance- ment of their region,

“If we strive towards the better- ment of society together, we will be able to correct social ills and create a new civilization,’ said one youth.

‘Those remarks reflected the inspi- ration felt by the more than 80,000 young people who partidpated in a series of ing youth conferences that were undertaken around the world by the worldwide Bahé¥ community during the months of July through, October 208.

Called for by the Universal House of Justice, the international governing body of the Bahéi Faith, the confer- ences had the aim of helping youth, around the world commit themselves

“toa life of service” and to encourag- ing them to work for the “transforma- tion” of society so that "the light of justice may shed itsradiance upon the whole world”

By all accounts, the meetings were overwhelmingly successful in inspiring and motivating young people from di- verse backgrounds to consider deeply what itmeansto look beyond their own concerns and work to help others,

“What I took to be the goal was to inspire and move youth to action, to serve their communities and to over- come obstadesin their way to serve, andto darify their vision about how they could meaningfully serve and help transform their communities” said Ann Boyles, amember ofthe Continental Board of Coundlors for the Americas, ‘who was present at four conferences,

“and I think many partidpants came away with a sense of clarity not only that they can serve in their neighborhood—but also that thisis happening all over the world, as a global movement, and that there are thousands and thousands of other youth who share with them a deep conviction that they can actually work

ONE COUNTRY [Page 9]together for the betterment of soctety bylearning how to promote unity and the transformation oftheir commu- nities in small settings around the world,” said Dr, Boyles,

Broad reflection

‘Youth attending the conferences were asked to reflect deeply on a series ofbroad questions, These included: ‘Whatis the role of your generation

in society? What is special about the period of youth? What is the nature of friendship and how can one foster sup- port for service to other s? What role do youth have in building a "vibrant new life in their communities? And how can one balance work, marriage and education with the vision of build- ing a new society in the world?

“They were given these broad themes, and invited to think about them.’ said Dr. Boyles, “But the actions they decided to undertake were really all their own, Nobo dy was telling them what to do."

‘Many young people pledged to return to their home communities and begin service projects, Such commit mentsto action included things ike acting as facilitators of groups for the spiritual empowerment of younger youth or volunteering to teach moral education classes for children.

In Bophal, India, one youth satd “Until the conference Thad never thought about my community, All knew and thought of was of my work and career, But during these three days, I came to understand that the purpose of my life is to care for others, So when I go home, Iwill gather the younger youth in my neighborhood and help them to develop the capaci- ties they need to bring about construc: tive change in our community”

Atthe conference in Cali, Colombia, youth drew maps of their neighborhoods and villages, analyzed their needs and opportunities, and planned the next steps, The young representatives from the community of Alegrias, a village of about 2,000 inhabitants, wrote down the names of their closest friends and planned to invite themto a gathering where they

umconecountyong

=

Nearly 350 young people gethered in August in Apia, Samoa, to reflect on their efforts

would share the concepts discussed during the conference, and invite these friends to serve their communities alongside them,

Local officials involved

Inmany places, local offidals praised the conferences and their purpose, At

a conference in Kenya, for example, a local chief attended the first session and expressed his support for the efforts of the Baht community to bring youth, together and facilitate their effertsto rise to build a better society

In Otavalo, Ecuador, the mayor visited the conference and expressed happiness at seeing young people from different backgrounds working together, noting the "beauty of the diversity of the human race”

The conferences were open to youth of all religions, and many who are not Bahdtspartidpated. In Dakar, it was estimated that more than half ofthe conference attendees were friends of Rahs, from other religious backgrounds,

The conference also featured ex- tensive use of music and the arts, In Helsinki, Finland, for example, young people wrote a spoken-word poem about the qualities of a person who assists younger youth, performed a skit exploring the power of language to strengthen or impede one’s desire to

to widen the drde of those contributing to the betterment of their communities,

be of service, and created a visual pre- sentation where they intertwined strips of fabric to show the level of trust and faith implied in mutual support,

At the conference in Nuku'alofa, Tonga, young people used songs, skits, dances, and visual artsto articulate the concepts they were exploring, One group, for example, presented a poster that illustrated how young people are like a coral reef that will one day be- come an island, and how, with service at the center of their lives, they must be united against the waves of negative forces in order to build healthy and vibrant communities,

In Bidor, Malaysia, a group of youth, from aparticular village discussed the conditions that hadled some peers to travel to bigger towns and cities for employment, highlighting the contri- bution that they felttheir generation could make by staying in the village and helping it to advance materially and spiritually, Another group con- sidered how the processes of studying, getting married, or having children are entiched when one places service to the community as a cornerstone for living, "Now that we have a child” said one young mother from Kampung Das, "I don't want to stop working for the betterment of mp community. I hope that my efforts will contribute to creating a healthy environment for our child to grow up in”

ApritSepember 2085 | 9 [Page 10]LL Llrl—“( eC”

In Iran, the religiously motivated murder of a Bahai draws condemnation and concern

EW YORK—The assassina- tion-style murder of a promi- nent Bahét in the southern Iranian city of Bandar Abbas

in August has draw international

condemnation—and expressions of concern over evidence that the killing

‘was religiously motivated,

Ataollah Rezvani was shot in the back of the head in his car by assailants who apparently forced him to drive to an isolated location near the railway station on the outskirts of Bandar Abbas sometime on 24 August 208. His body was discovered the next day after he failed to return home,

Hismurder came after a series of threats and incidents that were appar- ently designed to force him and his family to leave the city. To begin with, he had come under pressure from. agents of the Ministry of Intelligence, who instigated his dismissal from a job in water purification, He had also begun to receive menacing telephone calls from tunknown persons,

Recently, aswell, local Bahats and the Bahéi Faith generally had been. attacked from the pulpit by senior dlergpmen in the region, according to several reports,

“There fs little doubt that the killing of Mr, Ataollah Rezvani was moti- vated by religious prejudice.” satd Bani Dugal, the principal representative of the Bahéi International Community to the United Nations, "Therefore, it is essential that the government at the highest levels investigate this without delay under its international obligations,

“Inreoent years, clerics and the a- thoritiesin Iran have sought to create an atmogphere of anti-Bahati hatred, using the pulpit and state-sponsored media

“The newly instituted government of President Hassan Rouhani now has a dear choice, It can continue as

10 |ApritSeptember 2018

Ataollah Rezavani, who was murdered in Iran on 24 August 2013.

hispredecessorshave, allowing such incidents to take place with impunity, indicating to the world that nothing

has changed, Or it can show the world that itis committed to upholding jus-

tice and human rights for all Iranians”

“The newly instituted government of President Hassan Rouhani now has a dear choice. It can continue as his predecessors have..

or it can show the world

that It is committed to upholding justice and human rights for all Iranians”

Since 2005 in Iran, at least nine Bahéis have been murdered or died under suspicious circumstances, and another 52 have been physically as- saulted, both by government agents and plainclothes or unidentified at- tackers—all without prosecution, "Mr, Rezvani hadbeen well-known and respected by ordinary citizensin

Bandar Abbas as aman of honedy and helpfulness” said Ms Dugal, noting thet heissurvived by a wife and two children,

"et sinister forces sought to drive him from the city he sought only to serve, leading ultimately to his un- timely death: she said

Governments, civil so dety and news media around the world have expressed concer about Mr, Rezvani’ killing

In the United Kingdom, more than 20 Members of Parliament signed a motion urging the UK government to press Iranian authorities for afull investigation of Mr, Rezvani’s murder.

In Braail, Federal Deputy Walter Feldman delivered a statement to the Brazilian Congress on 28 August taking note of Mr. Rezvants murder and calling on Iran to demonstrate its commitment to religious freedom by releasing prisoners of conscience.

‘The group Christian Solidarity Worldwide issued a statement of concern over Mr, Rezvant’s death, noting in particular the role played by hate speech, Coverage of his murder appearedin Tre Hindu, one of India’s largest newspapers.

‘Anumber of commentators con- nected the murder with the recent publication of a series of fatwas is- sued by Iranian Supreme Leader Alt Khamenei, Among them was an edict calling the Bahéi Faith “deviant and misleading," and calling on Iranians to avoid all dealings with Bahéis, accord- ing to the Associated Press,

Perhapsthe most interesting eapression of concern came from a sgoup of prisoners in Iran's notorious Rajai Shahr prison in Gohardasht, where members of the Bahét Faith are also being held, According to www. rahesabe.net, some 4g prisoners signed aletter objecting to "this terrorist and inhuman act” and calling for an im- mediate investigation,

ONE COUNTRY [Page 11]ON-DISC

NAT

i)

ILO expresses concern over economic repression of Iranian Baha’is

IN BRIEF

= Two new reports from the United Nations highlight the economic and social repercussions of Iran's systematic Persecution of Baha’.

= In June, the International Labor Organization expressed deep concern over the economic repression of Iranian Baha’is, saying Iran had failed to meet international non- discrimination standards.

= In May, the UN Committee on Economic, Social and Cultural Rights noted “widespread and entrenched” discrimination against Baha‘is and issued a plea for Iran to ensure that all citizens, regardless of religious belief, enjoy full rights without any discrimination.

www onecountry.org

ENEVA—The International Labor Organization (ILO) has expressed “deep concern” over continuing economic

and educational discrimination against

Bahéis in Iran.

Ina report released in June, an ILO committee charged with monitoring global compliance with the right to non-discrimination in employment and occupation said the case of Iranian Bahéis remains “particularly serious” because of “systematic discrimination” by the government.

‘The report “urged the Government [of Iran] to take decisive action to combat discrimination against ethnic minorities and unrecognized religious minorities, in particular, the Bahiis”

The report also quoted worker, employer, and government representa- tives about the situation in Iran. Such comments are kept anonymous to ensure the committees independence from pressure by governments.

“The Worker members stated that in spite of numerous examinations of this case, no real progress had been made to comply with the Convention? said

the report. “The lack of ability of the Government to repeal even the most patently discriminatory legislation and regulations was deeply regrettable”

The worker members also pro- posed that a high-level mission be sent to visit the country as soon as possible, with the goal of fact-finding and setting a time-bound action plan aimed at ensuring compliance with the Convention, said the report.

Employer members, likewise, “urged the Government to take con- crete steps to ensure comprehensive protection against direct and indirect discrimination on all the grounds enu- merated in the Convention?

Global opinion

Diane Aldi, representative of the Bahai International Community to the United Nations in Geneva, said the report was especially significant be- cause it reflects the opinion of groups beyond government.

“The ILO is a tripartite body rep- resenting governments, workers, and employers from around the world?”

An official notice affixed to the door of a Bahé’-owned dothing store in Semnan, Iran, declaring it closed.

April'September 2013 | 11 [Page 12]said Ms. Aldi. “The fact that it has joined the outcry of international con- cern over Iran’s continued discrimina- tion against Bahdis in the workplace and education is an important yard- stick of global opinion”

Several governments, including the European Union and Canada, were also quoted in the report.

The government representative from Canada, for example, said reli- gious minorities faced persistent and pervasive discrimination.

“Members of the Bahai Faith were discriminated against in access to edu- cation, universities and occupations in the public sector; they had been deprived of property, employment and education. The Government’s contin- ued failure to respect its obligations under the Convention in the face of repeated calls for change by the

Committee demonstrated a lack of seriousness and good faith,” said the government member from Canada, according to the report.

Increase in closures

Ms. Aldi said discrimination against Bah@is has continued throughout 2013. “Since January of this year, there has been a sharp increase in the number of Bahai shops that have been closed or had their business licenses revoked.”

Ms. Aldi said, for example, that some 32 Bahdi-owned shops were closed in Hamadan late last year, and, with two exceptions, all other Bahai shopkeepers in that city were summoned by the au- thorities for questioning in late February. Many of those shopkeepers later had their shops closed.

“One Bahdi shop in Hamadan was closed down because the shopkeeper refused to open the shop on Bahdi holy days; said Ms. Alai. “When he began to sell goods out of his truck, his vehicle was confiscated. His residence was also raided and his bank account closed. Such forms of discrimination against Bahdis are occurring throughout Iran”

Discrimination in higher educa- tion against Iranian Bah@is has also continued, said Ms. Aldi, noting that this discrimination also extends to vocational schools, which fall under the ILO’s area of concern.

“A number of vocational schools were among the 81 Iranian universities that were specifically instructed to ex- pel any students who were discovered to be Bahdis in 2006,” said Ms. Aldi, referring to a confidential memoran- dum issued by the government.

UN Committee on Economic, Social and Cultural Rights says Iranian Baha'is face “widespread and entrenched” discrimination

ENEVA—The UN Committee on Economic, Social and Cultural Rights has issued a series of pointed recommen- dations to the Iranian government— recommendations that included a plea for Iran to ensure that all citizens, regardless of religious belief, enjoy full rights without any discrimination.

In areport issued on 22 May 2013, the Committee specifically referred to the Bahai community, expressing its concern that Iranian Bahdis face “wide- spread and entrenched discrimination, including denial of access to employ- ment in the public sector, institutions of higher education, as well as to benefits of the pension system.” It recommended that Iran “take steps to ensure that members of the Bahai community are protected against discrimination and exclusion in every field”

Diane Aldi, the representative of the Bahai International Community to the United Nations in Geneva, welcomed the Committee's findings, known as

12 | April-September 2013

“concluding observations. She said: “The Committee’s report highlights the extent of the persecution of Bahdaiis in Iran, which includes employment, education, and cultural issues.”

Bahda’is face “widespread and entrenched discrimination, including denial of access

to employment in the public sector, institutions of higher education, as well as to benefits of the pension system”

She noted that Committee members questioned Iranian officials during a day-long session earlier in the month, asking, among other things, why the government feels it has to recognize a particular religion at all in order to grant individuals certain rights, and why discrimination against Bahd@is ap- pears to be so pervasive.

“People are the holders of their freedom of religion, and that is not the

public power of states,” said Nicolaas Schrijver, a Committee member from The Netherlands, during the 1 May ses- sion with Iranian officials.

In its report, the Committee recom- mended that Iran take steps to guar- antee “the unhindered access of Bahdi students to universities and vocational training institutions.”

‘The report also covered a wide range of other human rights violations in Iran, from concern over discrimina- tion against women and ethnic minori- ties in education and employment to the lack of protection for independent trade unions. [Page 13]

“Five Years Too Many” campaign leads to global outpouring of support

TOO MANY

LK Advani, chairman ofthe EP Parliamentary Party, center with former Indian Attorney Genera! Soli Sorabjee, sight, and IMs Zena Sonabjee, at lat, at the Fite Years Too Manyevent n New Delbjon 14 May 2015

IN BRIEF

= For 10 days in May, thousands around the globe participated in a campaign to call attention to the wrongful imprisonment of seven Iranian Baha‘ leaders.

= Government officials, religious leaders, human rights activists, and ordinary citizens urged the Iranian government to immediately release the seven, who have been imprisoned since 2008.

One theme that

emerged was the degree to which religious

leaders—including Muslims—find Iran‘s persecution of Baha‘ts unconsdonable.

umconecountyong

Campaign, continued from page one

Prominent figuresin national governments also spoke out during the campaign, which was organized by the BIC. In Australia, the Minister for Foreign Affairs, Senator Bob Carr, issued a statement on 7 May calling for their immediate release, In Germany, ‘Markus Léning, the Governments Commissioner for Human Rights Policy, called on Iran to repeal the judgment against the seven and to release them imme diately.

In Canada, the national Ambassador for Religious Freedom, Andrew Bennet, called for their release, And Lloyd Axworthy, former ‘Minister of Foreign Affairs in Canada, published an article in The Globe and ‘Mail that said Iran's treatment ofits Rahal minority offered a "litmustest” to judge Iran’srecord on human rights,

Inthe United States, Thomas 0, ‘Melia, a Deputy Assistant Secretary of State, said the wrongful imprisonment of the seven was "emblematic" of the persecution faced by Bahdts throughout Tran—and a "teminder” ofthe situation fadng other minority religious com- munitiesin Iran, “Thisis a govern ment that also prevents Sunnis from

‘worshiping, flogs Sufis, and detains Zoroastrians without charge simply for who they are," said Mr, Melia

In India, aletter calling for the “im- mediate release of the seven" was signed by LK, Advani, chairman of Bharatiya Janata Party; Soli Sorabjee, former ‘Attorney General of India; Imam Umer Ahmed Ilyasi, Chief Imam of the All India Organization of Imams of ‘Mosques; and Miloon Kothari, former UN Spedal Rapporteur on adequate housing, among others, "We call for the immediate release of the seven, along with countless other prisoners of con- scence in Iran,’ their statement said. "We plead people of good conscience everywhere in India to raise their voicesin support and urge the Iranian Governmentto live up to its interna- tional human rights obligations”

UPDATE: Asthis issue of ONE COUNTRY goes to press, the seven Iranian Bahéf leaders are still in pris- on, as aré at least 100 other Bahdts, Thisis so despite promises by Iran's new president, Hassan Rouhani, to end discrimination based on religion and to release prisoners of conscience — the Editor

AptitSeplember 2015 | 13 [Page 14]In Austria, a broad range of offidals and prominent individuals issued statements calling for the release of the seven, The officials included Efganti Donmez, the first Mustim elected to the Austrian Parliament, who said: “The Bahéis in Iran are part of the so- ety, part of the Iranian culture, They should also have the (same) rights as, all the other citizensin Iran”

In the Netherlands, Nico Schrijver, a senator and vice-chair of the Geneva based UN Committee for Economic, Sodal and Cultural Rights, said: "The leaders of the Baht community have been detained for the sole reason that they are Bahéis, Thists of course a com- plete violation of human rights lave”

Religious leaders speak out

One theme that emerged was the degree to which religiouslead- ersfind Iran's persecution of Bahais unconscionable,

In South Africa, Shaykh Achmat Sedick, vice president of the national ‘Muslim Judicial Cound, used a Five ‘Years Too Many campaign event on 15 ‘May to talk about freedom of religion from an Islamic perspective, He de- scribed how the teachings of the Quran support religious freedom—and added that Iran’s persecution of the Baha community is entirely unjust

On 14 May, some 50 religious leaders representing virtually every religious community in the United Kingdom sent aletter to UK Foreign Secretary William Hague, calling on him to demand that Iran immediately release the seven, Signatoriesinduded Rowan Williams, former Archbishop of Canterbury; Jonathan Sacks, then Chief Rabbi of the United Hebrew Congregations of the Commonvrealth; and Shapkh Ibrahim Mogra, an Assistant Secretary General of the ‘Muslim Coundil of Britain

“Iran has abandoned every legal, moral, spiritual and humanitarian standard, routinely violating the human rights ofits citizens” they wrote, "The government's sho cking treatment of its religious minorities is of particular concer to us as people of faith”

In Uganda, the Inter-Religious Coundil issued a joint statement calling

14 | ApriSeptember 2915,

on Iran to respect the fimdamental hu- man rights of Iranian Bahéfs.

“These sheer violations of ba- sichuman rights of Iran’s religious minorities by the regime of that country gave rise to international outrage from governments and civil

society organizations and all freedom- loving people worldwide,” said Joshua Kitakule, Secretary General of the Council

Por more, visit: hitps/www.bic org! Siveyears

Four UN human rights experts call for immediate release of the seven

Rita Izsak, the LIN Independent Expert on minority issues, (Photo: OHCHR)

ENEVA—Four high-level

United Nations human rights

experts issued a joint state-

ment in May calling on Iran to immediately release the seven imprisoned Bahd! leaders,

In apressrelease dated 13 May 2013, the four experts emphasized that the seven are held solely because of their religious eliefs, that their continued imprisonmentis unjust and wrongful, and that Iran’s treatment of rdligious minorities violates intemational law,

“The Iranian government should demonstrate its commitment to freedom of religion by immediately and unconditionally releasing these prisoners of conscience,” said Ahmed Shaheed, the Special Rapporteur on the situation of human rightsin Iran, "These cases are apparently diarac- terized by failuresto safeguard fair trial standards and jeopardize overall religious freedom in Iran”

Joining Dr. Shaheed, with each contributing a short statement, were

E] Hadji Malick Sow, head of the UN's Working Group on arbitrary deten- tion: Rita Izsdk, the UN Independent Expert on minority issues, and Heiner Bielefeldt, the UN Special Rapporteur on freedom ofreligion or belie,

"These seven Bahéis are imprisoned solely for managing the religious and administrative affairs of their commu- nity” said Mr, Malick Sow, "These pet- sons were condemned after trials which did not meet the guarantees for a fair trial established by international law”

‘Ms, Iasék noted that Bahéis are Iran’slargest non-Muslim religious minority, “Their existence andreli- ious identity must be protected under the UN Declaration on Minorities," she said, “Otherwise, their right to profess and practice their ovn religion freely and without interference or any form of discrimination may be violated.”

Dr, Bielefeldt said "Iran must ensure that Bahis and other unrecognized minority faiths can practice their be- Iiefs without hindrance and fear."

[Page 15]Review: The Great Partnership

Sacks, continued from pagess

many non-believers have contributed much to society. But he believes that, in the long run, a fight from God will inevitably make society more self-cen- tered and, ultimately, self-destructive

All this isnot to say that Rabbi Sadks doesnot acknowledge the great harm that hasbeen done in the name of religion when its followers are fanatical or intolerant, But he notes, also, that the advance of science, if separated from moral concerns, has, also caused harm,

“Religion has done harm,” he writes, “But the cure of bad religion is good religion, notno religion, just asthe cure of bad science is good science, not the abandonment of scence.”

“We need both religion and science; that they are compatible and more than compatible.

They are the two essential perspectives that allow us

to see the universe in its

three-dimenstonal depth” — Rabbi Jonathan Sacks

‘Moreover, Rabbi Sacks does not merely say that we should believe in God for our own sake, He also dem- onstrates that science is incapable of either proving or disproving God—and that once that is acknowledged, we can search elsewhere for evidence of God's existence, For one thing, he writes, the degree to which the universe seems tuned’ for life in itsfundamental cosmic constants weighs powerfully on the side ofa Creator—even against new theories that such tuning is only the result of an infinite number of miulti-verses, “The rule of logicknown as Ockham’s Razor—do not multiply ‘unnecessary entities—would seem to favor a single unprovable God over an infinity of unprovable universes," rites Rabbi Sacks,

But the main thrust of Rabbi Sacks book isnot to prove God—a task he saysis ultimately impossible with either

science or réligion—but rather to show the consequences for sodety for failing to take into account the enormous moral power of religion in giving mean- ing to life and substance to society.

“[Weneed both religion and sct- ence,. they are compatible and more than compatible," he writes, "They are the two essential perspectives that al- low usto see the universe in its three- dimensional depth, The creative tension between the two iswhat keeps us sane, sgounded in physical reality without losing our spiritual sensibility. Itkeeps ‘ushurman and humane”

On that point, the Bahét teach- ings strongly concur—and go further, saying thet they are simply two sides ofthe same coin, each describing a dif- ferent aspect of reality

“Religion and science are inter- ‘twined with each other and cannot be separated,” says Abdu]-Bahd, And: “The religion which does not walk handin hand with science isitself in the darkness of superstition and ignorance”

‘The Bahai teachings also stress the importance of religion asa civilizing force, and the main driver of human advancement throughout history

But Abdu'l-Bahd also said that if religion becomes a cause of dislike, hatred and division, it were better to be without it, and to with draw from such a religion would be a truly religious act”

Rabbi Sacks might not go so far but hisbook is neverthelessa dear- eyed assessment of the importance of religion in the modem world. While he doesn't gloss over the problems aeated byrdigious believers who have become too fanatical or otherwise become infected with hatred, he shows how the beliefin God has a capacity to take individuals outside themselves, to ive the moral agency, and to imbue them with dignity,

“Without that belief there is no meaning, there are merely individual choices, fictions embraced as fates,” he writes, "Without meaning there is no distinctively human life, there is merely the struggle to survive, together with the various contrivances human beingshave invented to cover their boredom or their despair.”

ONE COUNTRY

ONE COUNTRY is published quarterly by the Baha' International Com munity, an international non-governmental organization which encompassesand represents the worldwide membership of the Bah Feith,

For more information on the stories in this newsletter, or any aspect ofthe Baha’ International Community and its work, please contact

ONE COUNTRY Bah! International Community Suite 120,

£66 United Nations Plena

New York, New York 10017 USA,

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All material is cnpyrighted by the Baha’ International Community and subject tvall applicable inteational copyright Faw Stories from this newsletter may be republished by any organization provided thatthey are attributed 2s follows: "Reprinted from ONE COUNTRY, the newsletter ofthe Baha’! International Community”

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ApitSeptember 2013 | 1s [Page 16]

Ea

Could humanity survive without religion?

The Great Partnership: ‘Science, Religion andthe Search for Meaning

By Rabbi Jonathan Sacks Schocken Books, New York

IN BRIEF

In anew book, the

former Chief Rabbi of the UK puts forward a powerful case for the necessity of religion in private and public life.

+ Rabbi Jonathan Sacks says any worldview the embraces only science and a material explanation can never give deep meaning to human existence.

= Without the meaning supplied by religion, he writes, the primary fact of human motivation is the self—which can only lead to disastrous consequences for society, as evidenced by history's experiments with Nazism and Stalinism.

16 | ApritSeptember 2915,

ould the world be a better

place without religion?

Its a question that,

many have asked through the ages, and one highlighted more recently by thinkers like Richard Dawkins, who wrote The God Delusion, and the late Christopher Hitchens, who claimed that “religion poisons everything”

Inhisrecent book, The Great Partnership: Science, Religion, and the Search for Meaning, Jonathan Sacks puts forward a powerful case for thenecessity of religion in both public and private life,

‘The former Chief Rabbi of the United Kingdom, who also studied phi- losophy at Oxford, Rabbi Sacks writes that religious beliefisnot only rational, standing side-by-side with science as an indispensable framework for un der- standing reality, but thatitis also an es- sential dement in the creating the social and moral bonds without which human society will eventually fall apart,

He believes that any worldview that embraces only scientific thought and a purely materialist explana- tion of reality can never give genuine meaning to human life, And without meaning, he writes, and using only a Darwinian explanation for our exis- tence, the self becomes all that mat- ters—with disastrous consequences for society,

“Ina world in which Godisbelieved to exist the primary fact isrelation- ship," writes Rabbi Sacks, “There is God, there isme, and there isthe relationship, between us, for God is closer to me than Tam to myself, In a world without God, the primary reality is; the atorntc sdf. “There are other people, but they are nat asreal to me as am to myself”

‘The great civilizations were founded on the basis of such religious beliefs— and, he writes, they have continued along a trajectory of social cohesion even as many people have lost faith,

But ultimately, he writes, “[w]hen a society losesits religion it tends not to last very long thereafter, It discov- ersthat having severed the ropes that moor itsmorality to something tran- scendent, all ithas left is relativism, and relativism isincapable of defend- ing anything, including itself.”

The Great PARTNERSHIP

& \s

Science, Religion, and the Search for Meaning

RABBI JONATHAN SACKS

Proof ofthis, he beliewes, les in a review of the history of those societies that were built on the rejection of God or the discarding of religious teachings on indlusion and oneness,

“Knowing what happened in Russia ‘under Stalin,in China under Mao and in Germany under Hitler is essential to moral literacy in the twenty-first oen- tury" he writes, "These were programs carried out tnder the influence of ideas produced by Western intellectu- alsin the nineteenth century to fill the ‘vacuum left by a widespread loss of faith in God and religion”

Rabbi Sacks is careful to say that he doesnot believe atheists cannot be good people;indeed, he acknowledges,

Sacks, continued on pagess �